GALAT
.
III
.
1.
Oh
foolish
Galatians
,
who
hath
bewitched
you
that
you
should
not
obey
the
truth
,
before
whose
eyes
Jesus
Christ
hath
been
evidently
set
forth
Crucified
among
you
.
NO
sooner
had
the
blessed
Labourers
in
the
Gospel
,
the
holy
Apostles
,
sown
the
good
Seed
thereof
,
in
all
the
places
where
they
came
,
but
immediately
the
Envious
One
did
sow
his
Darnel
:
now
as
Darnel
,
Tares
,
and
Weeds
being
more
natural
to
the
soyl
,
have
the
greater
nourishment
from
it
,
and
by
this
advantage
grow
and
spread
so
fast
,
that
the
good
Seed
is
in
danger
of
being
choaked
,
and
quenched
by
them
;
even
so
did
the
Tares
of
false
Doctrine
,
prosper
in
all
the
Churches
of
the
Apostles
planting
:
such
Doctrines
being
more
congenial
to
the
soyl
of
mens
depraved
natures
,
and
as
sown
at
first
by
the
Envious
One
,
so
promoted
and
cherished
in
them
with
his
utmost
industry
;
they
thrive
indeed
so
fast
by
these
advantages
,
that
the
Apostles
thought
it
not
safe
to
let
them
alone
,
for
the
least
time
,
but
did
instantly
apply
themselves
to
the
weeding
of
them
out
.
As
we
see
it
's
our
Apostles
care
with
regard
to
the
Churches
of
Galatia
,
to
which
he
directs
this
Epistle
.
Observing
of
them
,
that
they
had
been
troubled
so
far
,
by
some
,
whom
he
wisheth
cut
off
for
so
doing
,
as
to
be
seduced
to
relinquish
the
Liberty
they
were
called
to
by
the
Gospel
,
and
to
put
their
Neeks
under
the
Judaical
Yoke
again
,
so
far
,
as
to
observe
Circumcision
;
nay
,
the
days
,
months
,
times
,
and
years
of
the
Ceremonial
Law
.
And
thus
even
to
turn
again
to
the
weak
,
and
beggarly
Elements
of
the
Law
,
from
which
they
had
had
a
Manumission
by
the
Gospel
:
which
seduction
of
theirs
,
looking
upon
it
as
a
piece
of
Fascination
,
and
accounting
of
them
hereupon
,
as
persons
that
had
been
in
ill
handling
,
and
practised
upon
by
witchcraft
,
he
begins
his
holy
Charm
against
it
,
as
he
doth
in
the
words
of
the
Text
,
wherein
we
have
these
things
considerable
.
First
,
The
Object
of
the
Apostles
reprehension
,
The
Churches
of
Galatia
.
Secondly
,
The
Ground
of
the
reprehension
,
Their
defection
from
the
Truth
.
Thirdly
,
The
Aggravation
of
the
defection
in
the
last
Words
,
which
is
,
That
they
had
had
a
clear
and
manifest
discovery
of
the
great
Gospel
Truth
wherein
they
wavered
given
them
,
at
such
time
as
the
Gospel
was
first
preached
to
them
,
before
whose
eyes
Jesus
Christ
hath
been
evidently
,
&c.
To
consider
of
the
two
first
of
these
in
connexion
,
the
Object
of
the
reprehension
,
the
Churches
of
Galatia
;
and
the
Matter
of
it
,
their
desection
from
the
Truth
,
into
a
very
great
errour
;
the
holding
of
Circumcision
,
and
the
Ceremonies
of
the
Law
of
Moses
still
necessary
to
Salvation
,
which
the
Apostle
calls
,
the
making
of
the
Cross
of
Christ
of
no
effect
,
and
a
denial
of
his
being
come
in
the
flesh
;
These
things
considered
together
we
do
learn
from
this
Scripture
,
That
particular
Churches
are
fallible
.
In
the
handling
of
which
proposition
,
I
will
only
briefly
shew
,
what
we
mean
by
a
particular
Church
,
and
then
proceed
to
shew
,
whereby
it
may
be
made
to
appear
,
that
such
a
Church
is
fallible
.
What
we
are
to
understand
by
Church
in
general
,
we
are
taught
it
in
the
first
and
second
Chapters
of
the
Acts
of
the
Apostles
:
in
the
first
Chapter
the
fifteenth
Verse
,
we
read
that
the
number
of
Names
together
,
(
Apostles
and
Disciples
)
were
about
120
,
which
being
increased
,
(
as
we
read
in
the
next
Chapter
,
)
to
a
very
great
number
,
by
S.
Peter's
Sermon
,
we
farther
read
,
that
they
continued
stedfastly
in
the
Apostles
doctrine
,
and
fellowship
,
and
in
breaking
of
bread
,
and
in
prayers
;
and
so
continuing
,
they
are
called
a
Church
,
for
it
follows
,
the
Lord
added
daily
to
the
Church
such
as
should
be
saved
.
From
the
Scripture
,
a
Church
may
be
duly
described
,
a
Company
of
Believers
united
together
in
the
Profession
of
the
same
Faith
,
Administration
of
the
same
Sacraments
,
and
Celebration
of
the
same
Devotions
,
under
their
lawfull
Governours
.
Now
as
to
what
we
mean
by
particular
Churches
,
if
we
look
into
the
Scriptures
,
we
shall
find
,
that
when
they
speak
of
any
Country
where
the
Gospel
had
been
preached
,
they
mention
the
Churches
of
that
Country
.
Thus
we
read
of
the
Churches
of
Judea
,
Cilicia
,
Syria
,
and
Galatia
;
because
of
the
several
Congregations
in
those
great
Countries
,
each
having
its
particular
Bishop
over
it
,
and
thereby
becoming
a
particular
Church
.
And
again
in
the
holy
Scriptures
,
because
of
the
subordination
of
these
Churches
under
one
Head
,
we
do
sometimes
read
of
Church
only
in
the
singular
number
,
as
of
the
Church
of
Corinth
,
the
Church
of
Jerusalem
,
and
the
Church
of
the
Thessalonians
;
particular
Churches
all
,
because
of
their
subjection
each
to
his
own
single
supreme
Governour
:
and
as
several
Churches
are
reduced
to
the
denomination
of
one
Church
,
in
relation
to
the
single
Governour
of
those
many
Churches
;
so
all
the
Churches
of
all
Cities
,
and
all
Nations
under
heaven
,
may
be
reduced
to
the
same
single
denomination
of
Church
,
in
relation
to
one
supreme
Governour
of
them
all
,
which
is
the
notion
of
the
Church
we
mention
in
our
Creed
,
the
Catholick
,
or
Universal
Church
:
The
Universal
Church
is
called
so
,
because
all
other
Churches
are
members
of
it
;
and
whereas
every
particular
Church
hath
its
own
particular
supreme
Governour
upon
earth
,
the
Universal
Church
hath
no
other
one
particular
Head
,
that
we
read
of
,
either
in
the
Scriptures
,
or
in
the
Writings
of
the
Ancient
Fathers
,
but
what
she
hath
in
heaven
,
even
our
Lord
Jesus
Christ
,
the
chief
Bishop
of
our
Souls
.
Now
to
shew
that
particular
Churches
are
Fallible
,
I
say
particular
Churches
;
for
of
the
Universal
Church
it
cannot
be
affirmed
,
that
remaining
,
when
any
particular
Church
erreth
,
in
those
parts
that
do
not
erre
,
whether
they
be
more
or
less
.
That
a
particular
Church
may
fall
into
errour
,
it
may
serve
for
one
argument
to
perswade
us
of
it
,
to
consider
what
it
consists
of
;
now
what
consists
such
a
Church
of
,
but
Persons
all
Fallible
,
Head
and
Members
being
all
sinfull
and
so
,
unable
to
secure
themselves
from
defection
;
and
where
the
integral
parts
are
such
,
what
can
the
whole
be
that
consists
of
them
?
we
cannot
imagine
that
they
are
any
other
in
union
,
than
what
they
are
separately
considered
;
every
Member
being
fallible
,
it
cannot
be
natural
to
the
Body
made
up
of
them
,
to
be
otherwise
;
and
the
Body
,
the
Church
then
,
that
lays
claim
to
the
prerogative
of
Infallibility
,
must
do
it
upon
the
account
of
special
supervenient
Grace
,
and
be
able
when
called
to
it
,
to
shew
their
Patent
for
it
from
the
Donor
of
it
.
Now
whereas
the
Church
of
Rome
doth
very
much
insist
upon
this
priviledge
;
and
contend
for
it
,
and
that
very
earnestly
,
and
not
without
very
great
cause
;
it
will
not
be
amiss
to
consider
here
what
it
is
that
Church
produceth
as
a
Grant
or
Patent
for
this
wonderfull
priviledge
,
her
being
invested
with
it
.
And
first
of
all
,
they
much
insist
upon
that
promise
of
Christ
in
the
fourteenth
of
S.
John
,
the
sixteenth
Verse
,
where
he
tells
his
Disciples
,
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
that
he
may
abide
with
you
for
ever
:
which
Scripture
,
were
the
Proselytes
of
that
Church
allowed
the
Bible
in
their
Mother
tongue
,
and
thereby
able
to
see
how
the
promise
is
conditioned
,
and
restrained
in
the
foregoing
Verse
,
and
the
Verse
that
follows
,
they
would
possibly
have
as
much
to
do
to
perswade
them
,
as
us
,
of
their
Churches
Infallibility
,
from
that
Text
.
For
if
according
to
their
own
doctrine
,
the
Infallibility
of
their
Church
depends
upon
the
Pope's
Infallibility
,
in
confirming
the
Decrees
of
Councils
,
and
his
unerring
faculty
depends
upon
this
Promise
,
the
Promise
being
so
Conditional
as
it
is
,
they
must
give
us
leave
to
stay
for
satisfaction
,
how
their
Popes
answer
these
Conditions
,
before
we
shall
believe
them
Infallible
,
from
this
Scripture
;
they
must
be
such
as
keep
God's
Commandment
,
Ver
.
15.
as
expect
to
partake
of
this
Promise
,
and
Ver
.
17.
it
is
flatly
denied
the
men
the
Scriptures
stile
by
the
name
of
the
World
,
that
is
,
all
wicked
and
worldly
minded
Men
,
who
only
mind
earthly
things
,
and
so
is
made
the
peculiar
priviledge
of
such
whose
Conversation
,
as
the
Apostles
words
are
,
is
in
Heaven
;
but
how
the
Popes
of
Rome
for
many
Centuries
have
answered
these
conditions
,
let
their
own
Historians
,
Onuphrius
,
and
Platina
be
judges
.
Again
,
it
is
considerable
that
by
the
tenour
of
the
whole
Chapter
,
this
promise
was
made
to
the
Disciples
our
Saviour
was
then
speaking
to
,
and
it
was
shortly
after
made
good
to
them
:
but
let
the
Romanists
imagine
it
to
be
made
in
the
most
peculiar
manner
to
their
Church
that
may
be
;
I
conceive
the
promise
of
God's
Spirit
to
lead
a
Church
into
all
truth
,
is
then
performed
,
when
sufficient
direction
is
afforded
in
the
things
necessary
to
be
believed
and
done
of
Christians
.
But
may
not
a
Church
be
thus
led
,
and
yet
not
follow
?
and
in
case
she
doth
not
follow
the
leading
,
she
as
certainly
stays
in
errour
,
as
the
man
continues
in
darkness
,
who
being
brought
out
of
a
dark
Dungeon
into
the
open
Sun
,
there
shuts
his
eyes
,
and
will
not
look
about
him
:
God
doth
neither
here
,
nor
any
where
else
promise
the
Church
of
Rome
,
or
any
other
Church
,
his
Holy
Spirit
,
to
lead
them
into
all
truth
,
whether
they
will
or
no
;
now
if
a
man
have
never
so
infallible
a
Guide
in
his
journey
,
if
he
will
only
take
his
own
way
,
and
go
counter
to
his
Guides
direction
,
he
must
needs
erre
and
wander
all
the
day
,
and
be
far
enough
from
coming
to
his
journeys
end
at
night
;
and
this
I
fear
is
the
case
of
the
Roman
Church
,
they
have
a
good
Guide
,
a
sure
Word
that
leads
them
into
sundry
truths
;
as
that
Images
are
not
to
be
worshipped
,
that
the
Communion
is
to
be
received
in
both
kinds
,
that
Prayers
and
Praises
are
to
be
performed
in
a
known
tongue
;
but
if
they
will
not
follow
as
they
are
led
,
they
must
erre
as
their
Ancestors
have
done
for
many
generations
,
let
them
talk
what
they
will
of
being
secured
by
this
or
any
other
promise
of
Infallibility
.
Another
Scripture
they
insist
upon
,
is
that
in
the
1
Tim
.
3.15
.
That
thou
mayest
know
how
thou
oughtest
to
behave
thy self
in
the
house
of
God
,
which
is
the
Church
of
the
living
God
,
the
Pillar
and
ground
of
the
truth
:
here
the
Church
being
called
the
Pillar
and
ground
of
the
truth
,
the
Proposer
,
and
Preserver
of
the
truth
,
she
must
be
Infallible
:
Thus
this
Scripture
is
expounded
generally
by
the
Romanists
,
and
thus
they
lay
it
for
a
foundation
of
their
Infallibility
;
but
now
if
we
admit
of
an
Ellipsis
here
of
the
word
,
{αβγδ}
,
a
frequent
figure
in
the
holy
Scripture
,
and
without
which
we
are
not
able
to
make
any
sense
of
sundry
Scriptures
,
there
is
not
the
least
footing
from
this
Scripture
for
the
Churches
infallibility
,
for
thus
the
words
,
{αβγδ}
,
Pillar
and
ground
are
affirmed
of
Timothy
,
and
not
of
the
Church
,
and
then
the
sense
is
only
this
,
That
thou
mightest
know
how
to
behave
thy self
in
the
House
of
God
,
which
is
the
Church
of
the
living
God
,
as
a
Pillar
and
ground
of
the
truth
.
Now
to
shew
the
frequency
of
this
figure
,
I
might
mention
sundry
Scriptures
where
it
is
used
,
as
particularly
Gen.
49.9
.
Judas
Catulus
,
where
the
sense
certainly
is
,
Judas
is
as
a
Lions
whelp
,
Psal
.
the
11.1
.
{αβγδ}
Flee
Bird
,
which
the
Septuagint
renders
by
the
Adverb
,
{αβγδ}
,
Flee
as
a
Bird
to
the
mountains
;
others
conceive
there
is
an
Ellipsis
of
the
Participle
{αβγδ}
,
which
is
often
understood
,
and
not
expressed
,
as
in
the
first
words
of
the
Lord's
Prayer
,
{αβγδ}
,
where
{αβγδ}
is
understood
.
Now
the
words
thus
expounded
,
they
are
a
direction
to
Timothy
,
to
behave
himself
in
the
House
of
God
,
the
Church
of
the
living
God
,
as
becomes
a
Pillar
of
the
truth
,
or
he
being
a
Pillar
of
the
truth
;
and
it
is
well
known
,
the
title
Pillar
is
elsewhere
given
the
Rulers
of
the
Church
,
as
Gal.
2.9
.
and
Rev.
3.12
.
and
it
is
readier
by
far
to
conceive
the
Apostle
ascribing
the
title
to
Timothy
,
rather
than
to
the
Church
,
as
Mr.
Chillingworth
observes
,
because
the
Church
is
here
certainly
called
House
,
and
to
be
called
House
,
and
Pillar
,
and
Foundation
in
the
same
place
,
is
not
so
congruous
.
But
waving
this
very
probable
and
safe
exposition
,
and
let
the
words
,
Pillar
and
ground
,
be
affirmed
of
the
Church
,
why
must
the
Church
be
meant
of
the
Church
of
Rome
,
and
not
of
Ephesus
where
Timothy
was
Bishop
?
But
farther
grant
them
this
also
,
that
this
Scripture
speaks
of
the
Church
of
Rome
,
and
that
the
Church
of
Rome
is
peculiarly
the
Pillar
and
ground
,
that
is
,
the
Proposer
,
the
Preserver
,
and
the
Upholder
of
truth
,
and
nothing
but
the
truth
,
and
the
Opposer
of
all
errour
;
it
is
well
known
there
are
sundry
perfections
and
properties
in
holy
Writ
,
ascribed
to
persons
and
things
,
which
are
ascribed
not
as
notes
of
performance
,
but
of
duty
,
not
that
they
necessarily
have
these
perfections
,
and
that
they
necessarily
discharge
such
offices
,
and
cannot
do
otherwise
,
but
because
they
ought
to
be
endowed
with
such
gifts
,
and
it
is
much
their
duty
to
discharge
such
offices
.
And
thus
the
Church
of
Rome
,
as
all
other
Churches
are
,
is
by
duty
,
the
Pillar
and
ground
,
and
Buttress
of
truth
,
that
is
,
the
Proposer
of
all
necessary
truths
,
and
the
Oppugner
of
all
errour
;
this
,
I
say
,
she
is
by
duty
bound
to
be
;
but
yet
she
may
neglect
and
fail
in
the
duty
,
and
be
in
fact
the
teacher
of
errour
,
for
any
thing
there
is
in
this
Scripture
to
the
contrary
.
I
suppose
it
was
as
much
the
duty
of
the
Church
of
the
Jews
,
as
it
is
of
the
Roman
Church
to
propose
nothing
but
the
truth
,
and
that
there
is
as
much
to
be
said
for
the
Infallibility
of
that
Church
,
as
any
other
;
and
the
Papists
must
needs
suppose
it
,
seeing
they
make
the
Infallibility
of
that
Church
a
medium
to
prove
their
own
by
;
and
indeed
we
find
in
the
Book
of
Deut
.
that
the
regard
was
very
great
,
the
Jews
were
obliged
in
to
all
the
decision
sof
their
Church
,
in
all
matters
of
Controversie
,
Deut.
17.8
,
9
,
10
,
11
,
12.
the
Israclites
were
commanded
upon
pain
of
death
in
all
hard
matters
to
repair
to
the
Priests
in
Council
,
in
the
place
which
God
should
choose
,
and
to
abide
by
their
determinations
.
And
seeing
what
they
delivered
was
to
be
regarded
in
this
manner
,
it
was
certainly
their
duty
to
be
very
wary
in
what
they
delivered
,
and
to
tell
the
People
nothing
but
the
truth
.
But
if
they
were
Infallible
,
how
necessarily
must
the
Papists
justify
the
Jews
in
accounting
the
Blessed
Jesus
an
Impostor
,
and
Judas
a
good
Commonwealths
man
for
the
betraying
of
him
?
Now
to
propound
another
Argument
,
which
shall
be
this
;
If
particular
Churches
have
fallen
into
errour
,
then
such
Churches
may
still
be
accounted
Fallible
;
but
it
hath
often
happened
that
such
Churches
have
fallen
into
errour
,
and
therefore
we
have
no
reason
to
think
any
other
of
them
at
this
day
;
this
Argument
is
grounded
upon
that
undeniable
Maxime
,
ab
esse
ad
posse
valet
consequentia
.
Now
that
such
Churches
have
erred
,
besides
what
we
have
in
the
Text
to
this
purpose
,
we
have
more
instances
in
the
second
and
third
Chap.
of
the
Revel
.
of
St.
John
;
the
advice
is
considerable
to
this
purpose
,
which
is
given
the
Church
of
Sardis
,
Rev.
3.3
.
Remember
therefore
how
thou
hast
received
and
heard
,
and
hold
fast
;
which
advice
plainly
implies
her
defection
through
errour
,
for
remedies
are
always
adapted
to
the
disease
,
the
remedy
then
prescribed
the
Church
of
Sardis
being
her
remembring
what
she
had
received
and
heard
,
and
her
holding
of
it
fast
for
the
future
,
(
an
Exhortation
frequently
given
with
regard
to
sound
doctrine
)
her
disease
must
be
her
defection
from
the
doctrine
she
had
formerly
heard
and
received
into
errour
;
but
we
meet
with
much
more
this
way
in
Church
History
:
We
read
that
in
the
days
of
the
Emperours
,
Constantius
and
Valens
,
even
the
whole
visible
Church
did
Arrianize
,
that
it
grew
into
a
Proverb
,
Athanasius
against
the
World
,
and
the
World
against
Athanasius
.
The
Councils
of
Millain
,
and
Sirmium
which
were
Arrian
,
were
subscribed
by
the
heads
of
sundry
Churches
,
so
that
to
alledge
particular
Churches
have
not
erred
,
it
is
great
impudence
to
do
it
,
because
it
contradicts
so
many
undeniable
testimonies
of
all
Historians
.
Now
to
consider
what
reply
it
is
the
Papists
make
us
here
.
Upon
this
Argument
that
Churches
having
erred
they
may
erre
,
they
retort
upon
us
,
that
if
the
Church
is
Fallible
,
she
may
have
been
deceived
in
delivering
the
Canon
of
the
holy
Scriptures
,
and
have
substracted
from
what
is
Canonical
,
and
delivered
that
for
Canonical
that
is
not
,
and
then
what
certainty
are
they
at
,
for
what
they
believe
,
who
so
magnifie
the
holy
Scriptures
,
when
if
the
Church
they
have
them
by
be
deceivable
,
they
are
uncertain
whether
or
no
they
have
any
authentick
Scriptures
?
But
now
what
is
this
any
other
than
only
a
fallacious
arguing
,
called
,
Ã
dicto
secundùm
quid
,
ad
dictum
simpliciter
:
For
we
affirm
this
fallibility
only
of
a
particular
Church
,
whose
witness
is
but
a
small
part
of
the
testimony
that
authenticates
the
Canon
of
the
Scripture
,
the
testimony
in
whole
of
this
being
only
the
concurring
consent
of
all
Churches
in
all
ages
.
If
there
were
no
Church
but
a
particular
Church
of
the
present
age
to
be
relied
on
,
their
arguing
would
amount
to
something
;
but
seeing
there
is
another
,
and
a
far
greater
testimony
,
even
Universal
Tradition
,
their
arguing
,
(
to
use
Mr.
Chillingworth's
resemblance
)
is
only
,
as
if
a
man
should
go
about
to
perswade
us
,
that
if
the
Vintage
of
France
miscarry
,
we
can
have
no
Wine
from
France
,
and
therefore
if
that
Vintage
miscarry
we
can
have
no
Wine
at
all
,
which
every
one
must
acknowledge
to
be
a
silly
lame
arguing
.
If
a
Brook
be
branched
into
several
streams
,
and
one
proves
muddy
,
does
it
follow
that
we
can
have
no
clean
water
by
going
upwards
to
where
they
are
united
,
and
come
nearer
to
the
Fountain
head
?
The
stream
of
Rome
is
only
a
particular
stream
,
and
it
runs
muddy
,
very
muddy
,
and
hath
done
so
for
many
Ages
,
and
must
do
so
till
a
Commission
of
Sewers
can
be
by
good
authority
granted
for
the
cleansing
of
it
,
for
it
is
much
to
be
feared
,
the
Pope
and
his
Cardinals
will
never
do
it
by
agreement
among
themselves
.
But
go
we
up
this
stream
to
where
it
run
purer
in
the
four
first
Centuries
of
the
Church
,
and
where
it
unites
and
agrees
with
the
streams
of
other
Churches
,
and
more
upward
still
,
till
we
come
to
the
Fountain
,
the
Primitive
belief
of
the
Universal
Church
,
and
to
this
testimony
we
will
stand
,
for
the
Canon
of
the
Scriptures
,
and
all
other
things
of
importance
to
be
believed
by
us
.
But
here
it
is
farther
objected
by
the
Papists
,
and
it
is
that
they
make
the
greatest
noise
with
,
that
the
Canon
of
the
Scripture
being
stated
,
the
Church
however
that
is
not
infallible
,
hath
no
way
left
her
of
deciding
infallibly
all
differences
and
controversies
that
may
arise
,
about
the
interpretation
of
Canonical
Scriptures
.
Seeing
they
cannot
suppress
the
holy
Scriptures
,
which
we
may
believe
they
would
if
they
could
,
by
their
forbidding
the
publishing
of
them
in
a
known
tongue
,
they
endeavour
heartily
,
by
this
pretence
of
their
sole
Infallibility
,
to
ingross
(
which
would
be
as
much
to
their
purpose
as
the
suppressing
of
them
,
)
the
sole
interpretation
of
them
to
their
Church
alone
.
Now
there
be
three
things
suggested
in
this
Objection
,
to
amuse
the
Men
they
would
Proselyte
,
which
if
we
consider
them
by
themselves
,
it
will
appear
,
there
is
nothing
in
the
whole
Objection
,
but
chaff
,
to
take
young
Birds
with
.
First
,
They
would
insinuate
by
this
Objection
,
that
there
is
an
absolute
necessity
of
having
all
controversies
infallibly
decided
that
may
arise
about
the
interpretation
of
difficult
places
in
the
holy
Scriptures
.
Secondly
,
That
it
in
the
power
of
their
Church
to
do
it
.
Thirdly
,
That
the
Church
that
hath
not
this
power
,
is
at
uncertainty
in
the
Faith
.
Now
as
to
the
first
thing
pretended
in
this
Objection
,
If
we
look
into
the
holy
Scriptures
never
so
wishly
,
we
shall
not
find
,
that
they
do
speak
at
all
of
any
such
necessity
there
is
of
having
all
controversies
infallibly
determined
,
that
may
arise
about
the
Interpretation
of
them
;
but
on
the
contrary
they
call
us
off
from
turmoiling
our selves
in
disputes
and
controversies
,
Heb
.
13.9
.
as
an
unprofitable
exercise
.
And
how
can
we
imagine
,
that
it
indangers
salvation
to
be
ignorant
in
some
controverted
points
,
when
we
find
the
Apostles
after
they
had
received
the
Holy
Ghost
in
so
wonderfull
a
manner
,
as
they
did
upon
the
day
of
Pentecost
,
to
lead
them
into
all
truth
,
ignorant
themselves
and
under
mistakes
,
about
a
revealed
truth
,
viz.
the
preaching
of
the
Gospel
to
the
Gentiles
;
and
the
opinion
that
they
were
to
preach
the
Gospel
only
to
the
Jews
,
prevailed
among
them
,
till
such
time
,
as
St.
Peter
by
his
Vision
and
Cornelius's
Conversion
,
was
clearly
convinced
of
the
contrary
.
For
the
second
thing
pretended
,
that
it
is
in
the
power
of
their
Church
to
interpret
infallibly
all
the
difficult
places
that
be
in
the
holy
Scriptures
;
The
vanity
of
this
pretence
is
sufficiently
shewn
,
onely
by
telling
them
,
that
they
have
not
given
the
world
any
proof
of
any
such
admirable
faculty
belonging
to
their
Church
;
and
would
such
a
Light
as
this
be
put
under
a
Bushel
?
should
such
a
Talent
as
this
lie
buried
among
them
?
It
were
enough
,
were
there
any
such
thing
as
modesty
and
shame
among
them
,
to
make
them
give
over
their
vain
glorying
,
to
hear
the
Profoundest
Expositors
of
the
Roman
Communion
,
acknowledge
themselves
ignorant
of
the
meaning
of
divers
places
in
the
holy
Scriptures
,
and
for
want
of
certainty
,
pass
their
several
Conjectures
upon
them
,
and
swell
their
Comments
upon
the
Scriptures
into
numberless
Volumes
,
none
of
which
they
dare
Vote
Infallible
.
If
they
have
this
Infallibility
among
them
,
could
they
imploy
it
better
,
than
by
writing
one
infallible
Comment
upon
the
whole
Bible
?
for
what
a
benefit
would
this
be
to
the
Christian
World
!
how
might
men
by
the
reading
of
this
one
,
spare
the
time
they
spend
in
reading
the
infinite
fallible
Comments
,
and
bestow
it
upon
their
Souls
in
far
more
serviceable
performances
?
They
who
hold
the
Pope
whilst
he
is
in
his
Chair
,
to
be
Infallible
,
how
worthy
and
beneficial
a
thing
would
it
be
for
them
,
to
hold
him
there
,
from
day
to
day
,
till
he
had
Writ
a
Comment
upon
the
whole
Bible
,
we
might
safely
abide
by
as
Infallible
;
as
Aaron
,
and
Hur
caused
Moses
to
sit
down
,
and
held
up
his
hands
,
till
the
Amalekites
were
destroyed
;
this
would
be
a
quick
and
speedy
way
,
to
put
to
the
rout
all
the
Amalekite
Errours
and
Heresies
they
so
complain
of
:
but
whilest
no
such
thing
is
done
,
it
's
nothing
but
impudence
in
them
to
vaunt
it
as
they
do
of
such
an
excellent
Gift
,
that
lies
idle
amongst
them
,
and
that
they
employ
not
in
some
suitable
projects
.
For
the
third
thing
this
Objection
insinuates
,
which
is
,
that
the
Church
that
hath
no
Infallibility
,
hath
no
sure
footing
,
as
they
call
it
,
for
Faith
,
whereby
they
endeavour
to
represent
all
Protestants
to
their
Proselytes
,
for
a
Company
of
silly
faithless
persons
:
To
this
we
rejoyne
,
that
for
the
things
we
propose
as
necessarily
to
be
believed
,
we
are
upon
the
same
certainty
with
themselves
.
That
the
Scriptures
are
the
word
of
God
,
and
that
all
the
things
contained
in
them
be
consequently
true
,
we
have
the
undoubted
,
because
a
never
denied
Tradition
from
that
time
to
this
,
of
the
mighty
Miracles
whereby
their
Divinity
was
first
vouched
to
the
world
;
and
what
ever
words
they
may
use
about
it
,
I
believe
this
is
all
the
certainty
the
Romanists
themselves
have
in
the
same
thing
.
Now
if
they
have
the
same
for
the
points
wherein
they
differ
from
us
that
have
no
footing
in
the
holy
Scriptures
,
a
certainty
thus
grounded
upon
universal
Tradition
,
concerning
the
proof
of
their
Divinity
,
though
we
do
not
call
it
Infallibility
,
it
shall
prevail
with
us
to
be
of
the
same
mind
with
them
in
these
points
;
but
though
we
do
not
brag
of
Infallibility
,
we
are
so
much
for
certainty
,
that
we
expect
first
to
have
this
tradition
well
proved
to
us
,
but
they
are
so
well
advised
as
not
to
insist
upon
any
such
Tradition
;
and
here
it
would
be
considered
,
what
it
is
then
they
would
perswade
us
by
into
a
belief
of
all
the
Doctrines
of
their
Church
.
We
call
to
them
,
as
well
we
may
,
for
good
proof
of
the
Doctrine
of
the
Infallibility
of
their
Church
,
it
is
a
foundation
point
,
and
they
build
a
great
weight
upon
it
,
and
therefore
it
had
need
be
lain
sure
,
they
offer
us
no
Miracles
,
we
read
nothing
of
it
in
the
holy
Scripture
,
shall
we
take
their
word
for
their
Infallibility
,
and
upon
the
account
of
their
Infallibility
believe
all
their
other
doctrines
?
they
do
as
good
as
say
it
;
for
when
we
call
for
proof
,
they
tell
us
we
must
consult
God's
visible
Church
with
submissive
acknowledgment
of
her
infallibility
.
A
very
compendious
way
of
proof
,
we
must
believe
them
Infallible
because
they
say
it
,
and
take
it
purely
upon
the
credit
of
their
Church
;
to
which
Beza
in
his
Comment
upon
these
words
of
St.
Paul's
to
Timothy
,
the
Pillar
and
ground
of
the
truth
,
make
this
very
apt
reply
,
taking
notice
of
the
brags
and
gloryings
of
the
Church
of
Rome
,
from
that
and
other
Scriptures
,
about
her
Infallibility
,
and
when
called
upon
for
some
substantial
proof
of
it
,
all
her
boasting
dwindles
into
her
own
Infallible
testimony
,
he
concludes
,
Who
ever
took
a
known
Whores
word
in
commendation
of
her
own
honesty
?
Now
for
the
other
thing
we
have
in
the
Text
,
the
aggravation
of
the
Galatians
defection
from
the
truth
they
had
first
received
.
The
Apostle
sharpens
his
reprehension
here
from
the
consideration
of
the
clear
understanding
that
had
been
given
them
of
the
sum
of
the
Christian
Religion
,
upbraiding
them
with
it
,
that
Christ
Crucified
had
been
formerly
as
convincingly
declared
among
them
by
his
Preaching
,
as
if
he
had
been
set
before
their
eyes
nailed
to
the
Cross
among
them
,
as
the
Learned
Dr.
Hammond
glosseth
upon
the
words
.
They
had
been
rightly
informed
in
the
way
of
Salvation
,
Christ
,
and
him
Crucified
,
and
that
they
should
be
imposed
upon
so
far
as
to
expect
it
in
any
other
way
,
as
by
the
works
of
the
Ceremonial
Law
,
now
made
void
by
Christ
;
the
Apostle
is
so
offended
with
them
for
it
,
as
to
reproach
them
with
the
titles
of
foolish
,
and
bewitched
persons
:
whence
we
may
fairly
raise
this
observation
.
That
it
is
a
great
reproach
to
those
,
who
after
clear
evidence
of
the
true
Faith
professed
in
the
Church
they
belong
unto
,
do
make
defection
from
it
.
Undoubtedly
the
Apostles
indignation
,
had
never
else
been
raised
to
this
height
against
the
Galatians
,
to
bestow
upon
them
the
titles
he
doth
,
for
their
inconstancy
to
the
Faith
he
had
newly
grounded
them
in
.
That
which
here
would
be
spoken
to
is
this
,
What
is
it
,
that
Men
may
satisfie
themselves
by
,
that
they
are
of
that
Church
,
that
hath
the
true
Faith
professed
in
it
;
that
is
,
all
those
Doctrines
that
are
of
necessity
to
be
believed
in
order
to
salvation
?
For
satisfaction
here
,
we
are
to
consider
,
what
it
is
we
may
duly
account
the
only
standard
of
this
true
Faith
,
for
which
our
Church
in
the
Sixth
Article
of
Religion
,
teaches
us
to
have
our
recourse
to
the
holy
Scriptures
in
these
words
.
Holy
Scripture
containeth
all
things
necessary
to
salvation
,
so
that
whatsoever
is
not
read
therein
,
nor
may
be
proved
thereby
,
is
not
to
be
required
of
any
man
,
that
it
should
be
believed
as
an
Article
of
the
Faith
,
or
be
thought
requisite
or
necessary
to
salvation
.
Which
position
,
if
we
be
able
by
good
reasoning
from
Scripture
,
and
Antiquity
,
to
make
good
against
all
opposition
,
our
Church
receiving
and
teaching
all
that
for
truth
,
that
either
directly
,
or
by
good
consequence
,
is
delivered
to
us
in
holy
Writ
;
we
may
confidently
infer
,
that
they
who
injoy
the
blessing
of
the
Communion
of
the
Church
of
England
,
they
are
of
that
Church
,
that
hath
the
true
Faith
professed
in
it
.
Now
to
make
this
out
against
those
who
mainly
oppose
us
here
,
the
Church
of
Rome
,
I
doubt
not
but
it
may
be
done
from
a
principle
wherein
they
and
we
are
agreed
,
which
is
,
that
the
holy
Scriptures
are
of
Divine
Authority
.
This
,
I
think
,
they
do
agree
with
us
in
,
that
the
Scriptures
are
of
Divine
Inspiration
,
only
they
will
not
allow
them
to
contain
in
them
,
a
sufficient
direction
in
all
things
needfull
to
salvation
,
without
the
supplement
of
their
Tradition
;
nor
will
they
allow
any
sense
legitimate
,
but
what
is
made
so
by
the
Interpretation
of
their
Church
;
which
two
Posts
were
they
able
to
maintain
,
they
might
deservedly
blame
us
for
not
adhering
to
all
their
determinations
.
But
as
to
the
first
,
that
very
Text
beats
them
from
it
,
where
it
is
said
,
that
all
Scripture
is
given
by
Inspiration
of
God
;
for
where
the
Apostle
saith
this
,
he
withall
assures
us
,
2
Tim
.
3.15
.
That
the
holy
Scriptures
are
able
to
make
a
man
wise
unto
salvation
:
which
they
cannot
be
said
to
be
,
except
they
afford
us
a
sufficient
direction
in
all
the
things
of
necessity
to
be
known
,
and
done
,
in
order
to
salvation
;
one
Effect
may
have
divers
Causes
concurring
to
the
producing
of
it
,
and
every
Cause
can
onely
be
accounted
able
,
that
doth
what
belongs
to
it
in
the
way
of
causality
it
is
to
operate
in
;
and
so
that
the
Scriptures
are
said
to
be
able
to
make
us
wise
unto
salvation
;
it
implies
,
that
they
are
able
in
their
kind
,
and
according
to
what
use
they
are
appointed
to
serve
to
us
,
in
the
work
of
our
salvation
,
Now
,
St.
Luke
,
in
the
Preface
of
his
Gospel
,
tells
us
,
they
are
given
to
be
a
Declaration
of
the
things
surely
to
be
believed
by
us
;
and
this
being
the
use
they
are
given
to
us
for
,
if
they
be
not
a
full
,
but
a
partial
Declaration
only
of
the
things
to
be
surely
believed
by
us
,
their
being
able
implying
,
their
being
able
in
their
kind
,
it
cannot
be
affirmed
of
them
,
that
they
are
able
to
make
us
wise
unto
salvation
;
but
the
Apostle
is
peremptory
in
it
,
that
they
are
able
:
so
that
by
good
consequence
from
this
Scripture
we
are
assured
,
that
the
holy
Scriptures
do
contain
in
them
a
full
Declaration
of
all
the
things
needfull
to
be
surely
believed
by
us
.
And
what
is
considerable
here
,
the
Apostle
affirms
this
of
the
Scriptures
then
in
being
;
and
what
is
sufficient
evidence
that
it
was
his
opinion
,
and
the
opinion
of
his
Brethren
,
the
Apostles
,
that
they
were
thus
able
,
though
the
Apostles
were
all
guided
by
an
Infallible
Spirit
,
yet
in
all
Controversies
,
they
never
insisted
upon
their
Infallibility
,
but
proved
all
things
by
the
Scriptures
;
the
Bereans
are
commended
by
the
Apostles
,
Act.
17.11
.
for
trying
their
Doctrine
by
the
Scriptures
;
and
of
Apollos
it
is
said
,
Acts
18.28
.
that
he
mightily
convinced
the
Jews
,
and
that
publickly
,
shewing
by
the
Scriptures
that
Jesus
was
the
Christ
:
And
herein
the
Apostles
were
the
followers
of
their
Lord
and
Master
;
who
always
convinced
,
and
baffled
the
Scribes
and
Pharisces
from
the
Scriptures
,
and
offer
to
have
it
tried
by
the
Scriptures
,
whether
he
was
the
Messiah
or
no
,
search
the
Scriptures
,
for
they
are
they
who
testifie
of
me
;
and
he
does
not
endeavour
to
satisfie
the
Disciples
of
John
,
that
he
was
the
Messiah
,
Matth
.
11.4
,
5.
from
the
Miracles
themselves
that
he
wrought
in
the
presence
of
them
,
without
minding
them
that
it
was
so
Prophesied
long
before
by
Isaiah
,
that
the
Messiah
should
at
his
coming
work
such
Miracles
,
repeating
the
very
words
of
that
Prophet
in
the
35
of
Isaiah
,
ver
.
5
,
6.
Thus
it
was
the
constant
way
of
Christ
and
his
Apostles
,
without
insisting
at
all
upon
their
Infallibility
,
evermore
to
honour
the
sufficiency
of
the
holy
Scriptures
:
And
in
their
footsteps
,
shall
we
find
all
the
Fathers
of
the
first
Ages
of
the
Church
walking
,
making
their
constant
appeals
in
all
Controversies
concerning
matters
of
Faith
,
to
the
holy
Scriptures
.
St.
Austin
in
his
second
Book
of
the
Christian
Doctrine
,
Chap.
9.
is
express
in
it
,
That
all
things
appertaining
to
Faith
and
Life
,
are
most
evidently
contained
in
the
holy
Scriptures
.
And
therefore
in
his
Book
of
the
Unity
of
the
Church
against
the
Donatists
,
he
hath
these
words
,
Non
audiamus
,
haec
dico
,
haec
dicis
,
sed
audiamus
,
haec
dicit
Dominus
,
and
then
he
proceeds
,
sunt
certi
libri
dominici
,
quorum
authoritati
,
utrique
consentimus
,
ibi
quaeramus
Ecclesiam
,
ibi
discutiamus
causam
nostram
.
Thus
St.
Austin
sends
us
to
the
Scriptures
to
find
out
the
true
Church
,
and
the
Faith
it
is
built
upon
,
and
not
without
good
reason
,
if
the
opinion
of
St.
Chrysostom
may
weigh
any
thing
with
us
,
which
we
have
in
these
words
,
in
his
49
Homily
,
Nullo
modo
cognoscitur
quae
sit
vera
Ecclesia
,
nisi
tantummodo
per
scripturas
;
and
in
the
same
Homily
,
Christus
mandat
,
ut
volentes
firmitatem
accipere
verae
fidei
,
ad
nullam
rem
fugiant
,
nisi
ad
scripturas
.
For
that
place
the
Papists
insist
upon
in
the
2
Thess.
2.15
.
as
enjoyning
of
us
an
equal
regard
to
Traditions
,
with
the
holy
Scriptures
;
concerning
which
Text
,
Canus
tells
us
,
Elaborandum
est
ut
hic
locus
,
quà m
diligentissimè
explicaretur
,
&
muniretur
;
this
place
is
to
be
fortified
with
all
imaginable
care
;
for
why
,
Traditions
,
saith
he
,
have
greater
force
in
them
to
confute
Hereticks
,
(
meaning
Protestants
)
than
the
Scriptures
have
:
An
honest
Confession
by
the
way
,
that
Protestants
are
not
to
be
worsted
by
their
Church
,
by
any
weapons
the
Scripture
affords
them
for
it
.
But
for
that
Text
,
the
Papists
do
not
offer
us
any
reason
,
why
we
should
believe
,
that
the
Traditions
the
Apostle
mentions
,
are
any
other
,
than
what
are
written
in
the
holy
Scriptures
,
and
there
is
nothing
in
the
Context
to
the
contrary
;
and
till
they
bring
us
good
reasons
to
the
contrary
,
we
will
not
believe
them
to
be
any
other
Traditions
,
than
what
those
words
of
Irenaeus
induce
us
to
account
them
,
Lib
.
3.
Cap.
1.
Quod
tunc
praeconiaverunt
,
postea
per
dei
voluntatem
in
scripturis
nobis
tradiderunt
;
what
the
Apostles
first
Preached
,
by
the
will
of
God
,
they
did
afterward
by
writing
recommend
to
the
use
of
the
Church
,
in
all
future
Ages
.
Now
if
these
may
be
the
Traditions
here
meant
,
there
be
none
more
for
them
than
Protestants
,
for
this
confirms
what
we
contend
for
,
in
the
behalf
of
the
sufficiency
of
the
holy
Scriptures
.
As
to
the
other
Allegation
they
insist
upon
,
concerning
the
Interpretation
,
and
Sense
of
the
holy
Scriptures
;
affirming
that
no
Sense
is
legitimate
,
but
what
is
made
so
by
the
Interpretation
of
the
Church
,
by
Church
meaning
no
other
but
their
own
;
so
that
though
we
are
to
go
to
the
Scriptures
onely
for
the
true
Faith
,
yet
it
is
there
so
lockt
up
,
that
there
is
no
coming
at
it
,
unless
we
have
the
Key
of
the
interpretation
of
their
Church
along
with
us
,
to
let
us
in
to
the
right
sense
and
meaning
of
the
Scriptures
.
In
Answer
here
,
we
do
acknowledge
,
that
it
is
not
the
words
,
but
the
sense
of
the
Scriptures
,
we
are
to
be
ruled
by
,
in
our
search
of
necessary
truths
,
but
not
the
interpretation
and
sense
which
they
put
upon
them
;
we
know
not
why
we
are
to
value
their
sense
any
more
than
they
do
ours
,
being
wholly
to
seek
,
how
this
Spirit
of
interpreting
went
from
other
Churches
,
to
speak
by
,
and
in
the
Church
of
Rome
onely
.
We
do
not
meet
with
it
either
in
the
Scriptures
,
or
in
the
Antient
Fathers
,
that
it
was
ever
acknowledged
to
be
the
right
of
the
Church
of
Rome
,
to
be
the
sole
Interpreter
of
the
holy
Scriptures
.
We
do
honour
the
interpretation
of
the
Scriptures
,
given
by
the
concurring
consent
of
the
Fathers
of
the
Primitive
Church
;
and
the
Scriptures
so
expounded
,
giving
us
a
full
,
and
a
clear
Declaration
independently
upon
the
Tradition
,
or
Interpretation
of
the
Roman
Church
,
of
all
the
things
to
be
surely
believed
by
us
,
we
may
warrantably
conclude
,
that
the
Church
that
receives
,
and
proposeth
onely
this
Declaration
,
hath
the
true
Faith
professed
in
it
.
And
here
we
do
add
farther
on
the
behalf
of
the
Church
of
England
,
that
by
the
Scriptures
thus
expounded
,
there
is
nothing
wanting
in
our
Church
,
that
goes
to
the
Constitution
of
a
Church
.
For
besides
that
the
Antient
Apostolick
Faith
is
received
,
and
taught
;
the
Sacraments
be
duly
ministred
,
according
to
Christ's
Institution
;
all
Devotions
are
appointed
to
be
decently
celebrated
,
and
we
are
in
subjection
under
our
Lawfull
Governours
.
And
what
goes
more
to
the
Constitution
of
a
Church
,
we
meet
not
with
it
in
the
holy
Scriptures
,
as
expounded
by
the
Antient
Fathers
of
the
Church
.
The
great
quarrel
which
the
Romanists
have
against
us
in
this
matter
is
;
that
we
are
not
in
Subjection
under
our
Lawfull
Governours
,
forasmuch
as
we
disown
any
Jurisdiction
the
Church
of
Rome
hath
over
us
;
and
there
is
no
one
thing
they
do
more
eagerly
contend
for
,
than
their
Pope's
Jurisdiction
,
not
over
our
Church
onely
,
but
over
all
the
Churches
of
the
whole
World
.
Now
because
they
do
make
this
a
matter
of
Faith
,
and
insist
upon
it
so
mightily
as
they
do
,
and
that
to
no
mean
purposes
,
this
being
the
thing
they
mainly
amuse
their
Proselytes
with
,
to
enslave
them
the
more
in
the
Communion
of
their
Church
;
telling
them
,
that
it
is
onely
by
being
in
the
Communion
of
their
Church
,
that
they
are
Catholicks
,
or
Members
of
the
Universal
Church
;
and
the
thing
also
,
whereby
they
warrant
their
Proselytes
of
the
Infallibility
of
their
Church
:
For
all
Arguments
concerning
the
fallibility
of
particular
Churches
,
have
nothing
in
them
against
the
Roman
Church
,
if
that
Church
be
the
Universal
Church
:
This
,
I
say
,
being
the
thing
the
Romanists
put
so
much
stress
upon
,
it
would
be
here
inquired
into
;
and
considering
how
much
it
is
they
glory
of
the
unboundedness
of
the
jurisdiction
of
their
Church
,
one
would
think
it
should
be
a
matter
whereof
there
never
had
been
any
doubt
in
the
Christian
Church
,
especially
in
the
Ages
nearest
the
Apostles
.
And
if
we
may
fairly
look
so
far
backward
,
we
may
best
expect
,
to
meet
with
the
true
account
of
the
Ancient
Belief
in
this
thing
,
in
the
Constitutions
of
the
4
first
General
Councils
.
But
alas
,
instead
of
meeting
with
any
thing
,
that
seems
to
favour
any
such
pretended
Jurisdiction
,
we
meet
with
nothing
,
but
what
on
the
contrary
proves
it
to
be
a
meer
Usurpation
.
The
sixth
Canon
of
the
Council
of
Nice
appoints
,
that
Ancient
Customs
should
be
observed
,
and
that
the
Patriarch
of
Alexandria
should
have
Jurisdiction
over
the
Churches
of
Egypt
,
Libya
,
and
Pentapolis
,
as
it
was
the
right
by
custom
to
the
Bishop
of
Rome
,
to
have
Jurisdiction
over
the
Churches
of
the
West
,
belonging
to
his
Patriarchate
;
and
in
like
manner
,
this
and
the
next
Canon
of
that
Council
,
assign
the
Patriarchs
of
Antioch
and
Jerusalem
their
particular
Patriarchates
.
And
other
honour
than
this
,
we
do
not
find
to
be
acknowledged
to
the
Bishop
of
Rome
in
the
4
first
Councils
:
That
he
was
Episcopus
primae
sedis
,
Bishop
of
the
first
See
;
and
that
not
by
reason
of
any
grant
from
Christ
,
but
with
regard
to
Rome's
being
the
Head
City
of
the
Empire
,
as
the
28
Canon
of
the
Council
of
Chalcedon
is
most
express
in
it
,
in
these
words
,
{αβγδ}
,
upon
which
account
,
the
same
Canon
gives
equal
priviledges
,
with
the
Patriarch
of
Rome
,
to
the
Patriarch
of
Constantinople
,
because
the
City
of
Constantinople
was
then
honoured
in
like
manner
with
Rome
,
both
with
an
Empire
,
and
Senate
,
appointing
the
Patriarchate
of
Constantinople
to
be
acknowledged
the
second
after
Rome
.
Now
as
to
the
Popes
Jurisdiction
over
England
,
by
his
being
Patriarch
of
the
West
,
the
Romanists
have
been
challenged
ever
since
the
Reformation
,
to
give
instance
of
one
Act
of
Jurisdiction
he
ever
exercised
in
the
English
Church
for
300
years
after
Christ
,
and
they
are
not
able
to
do
it
,
and
not
having
Jurisdiction
in
all
that
time
,
he
stands
excluded
from
having
it
to
the
worlds
end
,
by
the
8
Canon
of
the
Council
of
Ephesus
.
To
which
Council
the
Bishops
of
Cyprus
appealed
from
the
Patriarch
of
Antioch
,
and
because
it
did
appear
that
that
Patriarch
had
no
right
of
Jurisdiction
over
the
Cyprian
Bishops
before
that
time
,
it
was
provided
that
he
should
neither
have
it
for
the
time
to
come
;
and
the
Council
in
the
same
Canon
provided
,
that
no
Bishop
should
invade
anothers
Province
,
where
he
had
not
had
right
of
Jurisdiction
before
that
time
,
time
out
of
mind
,
giving
a
reason
for
it
becoming
the
Disciples
of
the
Meek
and
Lowly
Jesus
,
lest
his
carriage
herein
should
resemble
{αβγδ}
,
the
huffing
pride
of
secular
Powers
.
This
Council
was
held
in
the
fourth
Century
:
if
the
Bishops
of
Rome
had
title
to
England
then
,
let
them
shew
it
;
if
they
had
it
not
then
,
they
are
by
this
Council
excluded
from
the
having
of
any
Jurisdiction
over
us
to
the
worlds
end
.
We
are
not
ignorant
what
stress
it
is
they
put
upon
the
third
Canon
of
the
Council
of
Sardica
,
which
was
no
General
Council
;
and
how
gladly
they
would
have
it
pass
for
a
Canon
of
the
Nicene
Council
.
Now
all
that
that
Canon
provides
,
is
onely
this
,
that
in
case
of
difference
between
Bishops
,
if
the
difference
could
not
be
decided
within
the
Province
,
the
memory
of
St.
Peter
if
it
seemed
good
to
the
Bishops
,
might
be
honoured
by
writing
to
Julius
Bishop
of
Rome
for
his
judgment
in
the
controversie
.
But
what
advantage
is
this
to
the
Bishop
of
Rome
when
he
pretends
his
Jurisdiction
to
be
of
Divine
Right
,
to
have
a
Council
complement
his
See
,
with
an
if
it
please
you
,
let
us
pay
some
respect
to
the
Memory
of
St.
Peter
.
In
a
word
,
the
4
first
Councils
gave
the
Bishop
of
Rome
no
other
honour
or
power
but
that
of
a
Patriarch
,
whence
we
may
conclude
,
that
his
being
an
Universal
Monarch
was
an
unknown
thing
to
them
;
for
had
it
been
known
to
them
,
their
making
of
him
a
Patriarch
,
when
Christ
before
had
made
him
an
Universal
Monarch
,
had
much
resembled
,
and
been
every
way
as
absurd
,
as
a
Parliament's
making
their
Lawfull
King
a
Major
General
.
When
the
point
of
the
Pope's
Supremacy
came
to
be
canvased
in
the
days
of
Henry
the
Eighth
,
every
Bishop
but
one
subscribed
the
King's
Supremacy
,
and
not
onely
so
,
but
in
testimony
of
their
sincerity
in
what
they
did
,
they
openly
disputed
for
it
,
and
published
Books
in
the
defence
of
it
,
and
yet
remained
Papists
in
all
points
but
this
of
the
King's
Supremacy
;
and
whence
is
it
now
,
that
what
the
Papists
have
so
little
to
say
for
from
Antiquity
,
and
that
when
it
came
to
be
inquired
into
,
was
rejected
by
them
who
were
so
far
from
being
Protestants
,
that
at
the
same
time
they
rejected
the
Pope's
Supremacy
,
they
burnt
Protestants
;
whence
is
it
that
they
are
now
so
eager
for
this
one
point
,
that
they
could
dispense
with
Protestants
in
the
other
Articles
for
which
they
once
burnt
them
,
provided
they
would
but
subscribe
to
them
in
this
one
thing
?
They
may
pretend
zeal
to
the
salvation
of
our
Souls
,
in
being
thus
concerned
for
our
being
of
this
belief
with
them
;
but
till
they
resolve
us
,
how
it
is
possible
that
that
point
that
was
never
dreamt
of
by
the
Primitive
Saints
and
Martys
,
should
now
become
the
great
salvation
point
;
they
must
excuse
us
,
if
we
suspect
that
they
have
onely
a
Plot
upon
us
,
much
like
that
Simeon
and
Levi
had
upon
the
Sechemites
,
when
they
pretended
Religion
certainly
,
and
their
Souls
good
,
in
perswading
them
to
be
Circumcised
;
when
all
their
drift
was
,
to
get
the
Mastery
of
them
,
to
take
their
revenge
upon
them
,
and
to
possess
themselves
of
their
Goods
and
Chattels
:
in
like
manner
I
fear
it
may
truly
be
suspected
,
the
main
drift
of
the
Papists
to
be
agreed
and
to
be
one
People
with
us
,
(
onely
as
the
Sechemites
were
to
be
Circumcised
,
we
must
acknowledge
the
Pope's
Supremacy
)
is
this
;
that
having
hereby
the
Mastery
again
over
us
,
they
may
have
their
hands
in
our
Pockets
again
,
and
drain
us
as
they
did
of
old
of
our
Treasure
.
They
shewed
sufficiently
how
burning
hot
their
zeal
was
towards
our
welfare
in
the
few
years
Queen
Mary
reigned
,
and
had
she
reigned
longer
,
it
's
likely
,
it
would
have
been
more
enflamed
.
Our
Ancestours
selt
so
much
of
it
in
that
little
time
,
as
hath
given
their
Posterity
cause
ever
since
to
pray
From
the
tender
mercies
of
an
Inquisition
,
and
the
burning
zeal
of
Papists
,
Good
Lord
deliver
us
.
Now
to
apply
this
to
our selves
that
hath
been
spoken
,
to
shew
what
it
is
that
men
may
satisfie
themselves
by
,
they
are
of
that
Church
that
hath
the
true
Faith
professed
in
it
.
Forasmuch
as
we
can
six
here
,
that
appealing
to
the
holy
Scriptures
as
interpreted
by
the
Primitive
Church
,
the
Church
of
England
is
a
true
Church
,
teaching
the
Ancient
Catholick
and
Apostolick
Faith
;
and
in
which
nothing
is
wanting
,
that
goes
to
the
Constitution
of
a
Church
,
according
to
what
we
find
to
be
the
notion
of
a
Church
in
the
holy
Scriptures
;
and
that
we
have
that
evidence
of
it
,
that
the
mischievous
and
sly
artifices
of
all
our
Adversaries
is
not
able
to
overthrow
;
the
Reprehension
of
the
Text
lies
as
home
against
us
,
as
against
the
Galatians
,
if
in
the
least
we
incline
to
forsake
this
Church
,
and
the
Faith
professed
in
it
,
in
such
manner
as
the
Apostle
feared
the
Galatians
were
about
to
do
by
Judaizing
,
viz.
by
embracing
Doctrines
,
and
Customs
foreign
to
Apostolical
Tradition
,
recorded
in
the
holy
Scriptures
.
And
for
such
we
may
safely
account
the
Doctrines
and
Customs
of
the
Church
of
Rome
wherein
they
differ
from
us
.
It
may
seem
a
thing
incredible
that
in
such
an
Age
of
Light
and
Learning
,
there
should
be
any
fear
of
Mens
being
deluded
and
imposed
upon
so
as
to
be
in
danger
of
this
seduction
,
and
discourses
of
this
nature
may
be
thought
needless
if
not
dangerous
,
as
tending
onely
to
amuse
and
frighten
Men
into
fear
,
where
no
fear
is
.
But
His
Majesty
in
his
Proclamation
for
a
General
Fast
,
Feb.
4.
1673.
acquainting
us
with
the
restless
practices
of
the
Romish
Recusants
threatning
a
subversion
both
of
Church
and
State
;
and
having
had
so
many
instances
since
that
time
,
not
onely
of
their
practices
of
that
natute
,
but
of
their
presumptions
of
prevailing
in
rooting
out
the
Pestilent
Heresie
,
as
they
are
pleased
to
stile
the
Protestant
Religion
,
we
are
I
hope
allowed
to
account
it
no
needless
Jealousie
,
that
too
many
are
thus
disposed
to
be
cheated
and
couzened
of
their
Religion
:
For
is
it
to
be
imagined
,
that
if
they
did
not
meet
with
good
Markets
in
England
,
and
find
Chap-men
for
their
pitifull
counterfeit
Wares
,
to
make
Exchanges
with
to
the
Advantage
of
the
Roman
Church
,
we
should
have
so
many
Factours
from
Rome
among
us
,
that
it
is
much
to
be
suspected
,
we
have
ten
Doctrine
Factours
from
Rome
,
to
one
that
Trades
in
any
thing
this
Land
affords
?
Well
,
the
aforesaid
Proclamation
calls
upon
us
to
look
upon
it
as
a
judgment
,
we
should
be
in
this
danger
from
Rome
;
and
we
may
well
look
upon
it
as
so
,
for
a
People
to
be
so
far
besotted
,
or
in
the
Apostles
word
bewitched
,
to
forsake
a
Church
where
nothing
is
wanting
that
was
believed
in
the
Primitive
Church
,
and
where
nothing
is
imposed
to
be
believed
by
us
,
and
that
consonantly
to
the
7
Canon
of
the
Council
of
Ephesus
,
but
what
we
meet
with
in
the
Ancient
Creeds
,
and
those
Creeds
onely
as
the
words
of
the
eighth
Article
of
Religion
run
,
because
they
may
be
proved
by
good
warranty
of
the
holy
Scriptures
,
to
forsake
this
Church
,
for
that
wherein
,
if
we
believe
not
all
that
the
Pope
shall
define
to
be
a
matter
of
Faith
,
we
are
Cursed
of
him
,
and
in
danger
to
fare
worse
from
the
Inquisition
,
than
all
his
Curses
can
amount
to
,
and
if
we
do
believe
we
run
the
danger
of
the
Curse
that
is
threatned
to
such
as
add
unto
the
Scriptures
,
the
being
cursed
of
God
;
when
a
People
is
so
besotted
as
to
be
willing
with
this
exchange
,
it
may
well
be
accounted
a
Judgement
,
and
we
find
it
inflicted
as
so
upon
such
as
receive
not
the
Truth
in
the
love
of
it
,
2
Thess.
2.10
,
11.
to
be
left
to
strong
delusions
,
that
they
should
believe
a
Lie
.
And
to
conclude
all
in
a
word
of
Exhortation
,
As
when
the
hand
of
God
is
upon
us
in
other
Judgements
,
our
eyes
,
and
our
hearts
ought
to
be
up
unto
him
for
the
removing
of
them
from
us
,
charge
we
our selves
with
this
duty
as
to
this
Judgement
also
.
How
ill
did
God
take
it
at
the
hands
of
his
People
Israel
,
when
being
delivered
from
the
Idolatries
of
Egypt
,
they
were
willing
to
return
to
it
again
,
and
how
certainly
had
they
all
been
destroyed
for
it
,
if
it
had
not
been
for
Moses's
Intercession
?
And
let
not
any
reply
and
say
here
,
they
are
but
a
few
who
are
thus
bewitched
,
and
how
is
it
to
be
an
affliction
to
us
all
?
when
the
word
of
God
gives
us
express
instances
for
our
afflicting
our selves
in
this
case
,
Revel
.
2.14
.
the
Church
of
Pergamus
is
reproved
,
for
having
such
amongst
them
as
taught
corrupt
Doctrine
;
and
Ver
.
16.
called
to
Repentance
for
it
;
and
Ver
.
20.
the
Church
of
Thyatira
is
reproved
for
the
very
same
thing
.
Now
to
shew
that
we
are
truly
afflicted
and
grieved
for
the
defections
of
our
Brethren
,
let
us
do
it
,
in
praying
for
them
,
as
our
Church
directs
,
that
God
would
be
pleased
to
bring
all
such
as
have
erred
and
been
deceived
,
into
the
way
of
Truth
again
:
And
let
the
defections
of
others
warn
him
that
standeth
to
take
heed
lest
he
fall
:
and
forasmuch
as
our
help
in
this
,
as
in
all
other
duties
,
is
of
the
Lord
,
Pray
we
heartily
for
our selves
unto
God
that
he
would
stablish
,
strengthen
,
and
settle
us
,
that
we
may
continue
in
the
Profession
of
our
Religion
stedfast
to
the
end
;
without
which
we
onely
vainly
pretend
to
sorrow
for
the
defection
of
others
;
and
whilst
God
is
pleased
to
continue
to
us
the
true
Religion
,
let
us
do
our
utmost
endeavour
to
be
true
and
firm
to
it
,
without
which
we
vainly
pray
for
our
own
stedfastness
.
And
here
give
me
leave
to
recommend
two
things
to
the
care
of
all
true
Protestants
,
as
the
things
wherein
they
may
best
express
their
truth
and
firmness
to
their
Religion
,
and
whereby
they
may
best
endeavour
to
preserve
themselves
stedfast
in
it
.
In
the
first
place
,
it
is
our
duty
to
this
purpose
,
to
concern
our selves
to
observe
,
and
perform
all
that
Worship
,
with
the
sincerest
devotion
,
which
our
Church
appoints
;
without
which
whilst
we
talk
of
a
Church
,
and
our
being
of
the
best
Church
,
we
do
not
appear
to
be
of
any
Church
at
all
,
and
we
give
the
greatest
advantage
that
can
be
to
the
Papists
to
deride
us
.
The
thing
they
twitted
us
with
of
old
was
this
,
Where
was
your
Church
before
Luther
?
but
by
leaving
off
in
a
careless
way
those
Offices
of
Worship
our
Church
appoints
us
,
we
now
put
this
stone
into
their
hands
to
throw
at
us
,
where
is
your
Church
now
?
was
there
ever
a
Church
without
publick
Worship
?
were
not
the
first
Christians
called
a
Church
from
their
continuing
in
the
Apostles
Fellowship
and
Doctrine
,
their
breaking
the
Sacramental
Bread
together
,
and
performing
together
solemnly
their
publick
Prayers
?
If
we
tell
them
we
have
good
Offices
set
us
for
publick
Worship
,
then
they
upbraid
us
,
as
well
they
may
,
with
the
little
regard
the
generality
of
men
have
to
come
to
them
,
or
to
come
even
at
all
to
publick
Worship
,
onely
in
time
enough
to
hear
the
Sermon
,
which
cannot
entitle
them
,
as
neither
did
it
the
Primitive
Christians
,
to
the
denomination
of
a
Church
.
And
it
is
worth
the
being
considered
here
,
that
the
Papists
will
permit
their
Proselytes
to
come
to
our
Sermons
but
not
to
our
Sacraments
nor
our
Prayers
,
for
that
would
look
like
embodying
with
us
,
as
our
joyning
and
continuing
in
the
constant
Celebration
of
these
Ordinances
,
is
our
embodying
into
,
and
being
a
Church
.
Now
whilst
we
by
a
gross
neglect
of
these
Churching
duties
even
give
over
the
being
a
Church
,
can
we
expect
,
that
God
should
continue
us
a
Church
?
Nay
,
may
we
not
rather
dread
,
that
God
in
anger
,
as
he
threatens
Ephesus
,
should
remove
our
Candlestick
out
of
its
place
,
for
the
loss
of
our
first
love
,
the
love
our
Ancestors
had
at
first
to
those
duties
,
when
they
were
newly
escaped
from
the
Idolatry
and
Superstition
of
the
Church
of
Rome
?
Secondly
,
Whilst
God
is
pleased
to
continue
the
true
Religion
among
us
,
be
we
true
to
it
,
not
betraying
it
,
by
exposing
it
to
scandall
through
any
impiety
or
prophaneness
,
but
adorning
it
in
all
things
according
to
the
rules
it
gives
us
that
way
,
with
an
inoffensive
Conversation
.
And
as
that
which
may
make
us
the
more
circumspect
in
this
important
matter
of
walking
answerably
to
our
Religion
,
1.
Consider
in
the
first
place
,
what
a
heavy
Judgment
it
would
be
,
for
God
to
take
away
the
Light
he
hath
set
up
amongst
us
,
by
blessing
us
with
the
Protestant
Religion
,
and
to
leave
us
again
to
the
Education
and
Nurturing
of
the
Traditions
,
Fables
,
and
Dreams
of
Monks
and
Fryers
.
And
what
can
so
provoke
him
to
it
,
as
not
to
use
it
to
the
purposes
he
sends
it
,
to
mend
and
cleanse
our
ways
by
taking
heed
unto
it
?
but
to
abuse
it
onely
to
hunt
out
for
notions
by
it
,
to
be
able
to
dispute
and
quarrel
about
the
Circumstantials
onely
of
Religion
,
and
to
defend
some
points
that
do
generally
disturb
the
Peace
of
the
Church
,
more
than
they
do
edifie
any
member
of
it
?
Secondly
,
Consider
we
with
our selves
,
that
nothing
can
make
us
so
steddy
in
our
Religion
,
as
the
living
according
to
its
Precepts
,
Phil
.
2.16
.
in
righteousness
and
true
holiness
;
one
Scripture
recommends
to
us
the
holding
forth
the
word
of
Life
,
and
another
commands
the
holding
of
it
fast
,
2
Tim
.
1.13
.
Now
he
that
observes
the
first
Direction
,
and
by
God's
grace
orders
himself
in
that
manner
that
his
Life
is
a
true
Comment
upon
the
word
of
Life
he
hath
received
into
his
heart
,
and
doth
so
hold
it
forth
,
he
takes
the
sure
way
to
the
holding
of
it
fast
,
and
so
as
to
the
true
Religion
it
teacheth
,
nothing
so
fixeth
it
with
us
,
as
when
our
Conversations
are
imbued
with
it
,
by
our
every
day
practice
of
it
,
and
our
observing
with
the
severest
care
all
the
duties
it
directs
us
.
Thirdly
,
Consider
we
that
in
this
way
of
living
up
to
the
rules
of
our
Religion
,
we
can
onely
put
our selves
under
hopes
that
God
may
have
mercy
of
us
,
and
still
continue
it
unto
us
:
as
the
holding
of
the
truth
in
unrighteousness
,
brings
down
God's
Judgments
upon
them
who
do
it
,
so
we
may
hopefully
promise
our selves
that
the
holding
of
it
in
righteousness
,
may
put
us
under
the
blessed
influences
of
his
Grace
and
Favour
,
and
be
the
means
of
his
preventing
all
our
fears
,
and
continuing
to
us
the
Gospel
and
the
true
Protestant
Religion
we
are
taught
out
of
it
,
and
the
blessings
it
brings
with
it
,
and
of
his
rejoycing
over
us
to
do
us
good
;
making
us
still
as
hitherto
we
have
been
,
the
envy
of
the
Church
of
Rome
,
and
all
her
Emissaries
,
and
the
Glory
,
Honour
,
and
Joy
of
all
the
Reformed
Churches
in
the
World
.
FINIS
.